Psalms 96 — TOJB — Scriptura

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96O sing unto Hashem a shir chadash;
sing unto Hashem, kol ha'aretz.
^{Verse 2}Sing unto Hashem, barakhu Shmo,
show forth His Yeshu'ah (salvation) from day to day.
^{Verse 3}Declare His kavod among the Goyim,
His nifle'ot (marvelous deeds) among all peoples.
^{Verse 4}For Hashem is gadol, and me'od to be praised;
He is to be feared above all elohim.
^{Verse 5}For kol elohei HaAmim are elilim (idols);
but Hashem made Shomayim.
^{Verse 6}Hod and hadar are before Him;
oz and tiferet are in His Mikdash.

^{Verse 7}Render unto Hashem, O ye mishpekhot of the nations,
render unto Hashem kavod and oz.
^{Verse 8}Render unto Hashem the kavod due unto Shmo;
bring a minchah, and come into His khatzerot (courtyards).
^{Verse 9}O worship Hashem in the hadrat Kodesh;
fear before Him, kol ha'aretz.

^{Verse 10}Say among the Goyim that Hashem reigneth;
the tevel also is established that it shall not be moved;
He shall judge the Amim bemeysharim (in equity, in uprightness).

^{Verse 11}Let Shomayim rejoice, and let ha'aretz be glad;
let the yam roar, and the fullness thereof.
^{Verse 12}Let the sadeh be jubilant, and all that is therein;
then shall kol atzei ya'ar (all the trees of the forest) sing for joy
^{Verse 13}Before Hashem; for He cometh,
for He cometh to judge ha'aretz;
He shall judge tevel betzedek (world in righteousness),
and Amim with His emunah (truth).

Commentary

Call to the nation of Jahve to sing praise to its God and to evangelize the heathen. שׁירוּ is repeated three times. The new song assumes a new form of things, and the call thereto, a present which appeared to be a beginning that furnished a guarantee of this new state of things, a beginning viz., of the recognition of Jahve throughout the whole world of nations, and of His accession to the lordship over the whole earth. The new song is an echo of the approaching revelation of salvation and of glory, and this is also the inexhaustible material of the joyful tidings that go forth from day to day (מיּום ליום as in Est 3:7, whereas in the Chronicles it is מיום אל־יום as in Num 30:15). We read Psa 96:1 verbally the same in Isa 42:10; Psa 96:2 calls to mind Isa 52:7; Isa 60:6; and Psa 96:3, Isa 66:19.

Confirmation of the call from the glory of Jahve that is now become manifest. The clause Psa 96:4, as also Psa 145:3, is taken out of Psa 48:2. כל־אלהים is the plural of כּל־אלוהּ, every god, Ch2 32:15; the article may stand here or be omitted (Psa 95:3, cf. Psa 113:4). All the elohim, i.e., gods, of the peoples are אלילים (from the negative אל), nothings and good-for-nothings, unreal and useless. The lxx renders δαιμόνια, as though the expression were שׁדים (cf. Co1 10:20), more correctly εἴδωλα in Rev 9:20. What Psa 96:5 says is wrought out in Isa 40, Isa 44, and elsewhere; אלילים is a name of idols that occurs nowhere more frequently than in Isaiah. The sanctuary (Psa 96:6) is here the earthly sanctuary. From Jerusalem, over which the light arises first of all (Isa. 60), Jahve's superterrestrial doxa now reveals itself in the world. הוד־והדר is the usual pair of words for royal glory. The chronicler reads Psa 96:6 עז וחדוה בּמקמו, might and joy are in His place (הדוה( ecalp siH ni era yoj d a late word, like אחוה, brotherhood, brotherly affection, from an old root, Exo 18:9). With the place of God one might associate the thought of the celestial place of God transcending space; the chronicler may, however, have altered במקדשׁו into במקמו because when the Ark was brought in, the Temple (בית המקדשׁ) was not yet built.

Call to the families of the peoples to worship God, the One, living, and glorious God. הבוּ is repeated three times here as Psa 29:1-11, of which the whole strophe is an echo. Isaiah (ch. 60) sees them coming in with the gifts which they are admonished to bring with them into the courts of Jahve (in Chr. only: לפניו). Instead of בּהדרת קדשׁ here and in the chronicler, the lxx brings the courts (חצרת) in once more; but the dependence of the strophe upon Psa 29:1-11 furnishes a guarantee for the "holy attire," similar to the wedding garment in the New Testament parable. Instead of מפּניו, Psa 96:9, the chronicler has מלּפניו, just as he also alternates with both forms, Ch2 32:7, cf. Ch1 19:18.

That which is to be said among the peoples is the joyous evangel of the kingdom of heaven which is now come and realized. The watchword is "Jahve is King," as in Isa 52:7. The lxx correctly renders: ὁ κύριος ἐβασίλευσε (Note: In the Psalterium Veronense with the addition apo xylu, Cod. 156, Latinizing ἀπὸ τῷ ξύλῳ; in the Latin Psalters (the Vulgate excepted) a ligno, undoubtedly an addition by an early Christian hand, upon which, however, great value is set by Justin and all the early Latin Fathers.) for מלך is intended historically (Rev 11:17). אף, as in Psa 93:1, introduces that which results from this fact, and therefore to a certain extent goes beyond it. The world below, hitherto shaken by war and anarchy, now stands upon foundations that cannot be shaken in time to come, under Jahve's righteous and gentle sway. This is the joyful tidings of the new era which the poet predicts from out of his own times, when he depicts the joy that will then pervade the whole creation; in connection with which it is hardly intentional that Psa 96:11 and Psa 96:11 acrostically contain the divine names יהוה and יהו. This joining of all creatures in the joy at Jahve's appearing is a characteristic feature of Isa 40:1. These cords are already struck in Isa 35:1. "The sea and its fulness" as in Isa 42:10. In the chronicler Psa 96:10 (ויאמרו instead of אמרו) stands between Psa 96:11 and Psa 96:11 - according to Hitzig, who uses all his ingenuity here in favour of that other recension of the text, by an oversight of the copyist.

The chronicler changes שׂדי into the prosaic השּׂדה, and כל־עצי־יעל with the omission of the כל into עצי היּער. The psalmist on his part follows the model of Isaiah, who makes the trees of the wood exult and clap their hands, Psa 55:12; Psa 44:23. The אז, which points into this festive time of all creatures which begins with Jahve's coming, is as in Isa 35:5. Instead of לפני, "before," the chronicler has the מלּפני so familiar to him, by which the joy is denoted as being occasioned by Jahve's appearing. The lines Psa 96:13 sound very much like Psa 9:9. The chronicler has abridged Psa 96:13, by hurrying on to the mosaic-work portion taken from Ps 105. The poet at the close glances from the ideal past into the future. The twofold בּא is a participle, Ew. 200. Being come to judgment, after He has judged and sifted, executing punishment, Jahve will govern in the righteousness of mercy and in faithfulness to the promises.

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